A.-The apostle here speaks of Israel who, though ultimately to be saved (ver. 26), are now alas, “enemies” in their attitude to the gospel of God's grace, which goes out in sovereign mercy to the lost, whether of Jew or Gentile.
Under the law, Israel's blessing was contingent on their obedience, but they failed completely, and lost everything, having now neither the land, nor king, nor prince, nor sacrifice, nor ephod. Yet if God's promises to Abraham are to be fulfilled, Israel must be blessed nationally, “and so all Israel shall be saved,” and “out of Zion shall come the Deliverer in that future day.”
Meanwhile, we Gentiles are being saved (not as the Jew for earth, but for heaven), and this calls forth the Jew's enmity to the mercy now being shown to the Gentile. For we had no promises, being aliens, and strangers to these covenants. But the gospel is God's power to salvation to every one that believeth. They believe not this gospel, nor the mercy that has made us its objects, else they would know themselves as objects likewise of this same mercy (vers. 30-32). For on the ground of sovereign mercy alone, can there be any real and permanent blessing for the Jew, any more than for the Gentile. Both are shut up in unbelief that God may have mercy on all.
Instead of acquiescing, and themselves believing, they are enemies, “forbidding us,” says the apostle, “to speak to the Gentiles, that they might be saved.”
Regarding the election, as God's purpose stands, not of works, but of Him that calleth, they are still beloved for the fathers' sakes, for God cannot forego His purpose, and His gifts and calling are without repentance. “O the depth of the riches both of the wisdom and knowledge of God.” “For of Him, and through Him, and to Him, are all things; to whom be glory forever, Amen.”